A further realization of the inadequacy of the intuitive theory comes when we observe that conscience is by no means always clear in its dictates. It often leaves us in the lurch. Developed in us as it has been by circumstance and suggestion, it helps us usually only in certain recognized types of situation. When new cases arise, it is hopelessly at sea. As a practical working principle, conscientiousness is not only apt to be a perverted and provincial guide, it is insufficient for the solving of fresh and difficult problems. The science casnistry has been developed in great detail to supply this lack, to apply the well-recognized deliverances of a certain accepted type of conscience to the various possibilities of situation. These systems, however, reflect the idiosyncrasies of their makers, and have never won wide approbation. Morality must remain largely experimental, individual. Conscience will play a very useful role in spurring us to our recognized duty in the commoner situations, but for all the more delicate decisions we need a more ultimate touchstone. We must grasp the underlying principles of right conduct, and weigh the relative goods attainable by each possible act. A well-balanced and normal conscience will save us the recurrent reasoning out of typical perplexities, but it must be supplemented by an insight into the ends to be aimed for and kept rather strictly in its place. What is the plausibility of moral intuitionism? It is never wholly satisfactory merely to refute a theory; we must see its plausibility and understand its appeal if we are to be sure of doing it justice. In the case of the intuition-theory it is easy to discern the reasons that have kept it alive? though it has never been at all widespread among thinking men? in spite of the obvious objections that can be raised to it. (1) Perhaps the original source of the doctrine was a certain sort of religious faith; it follows easily as a corollary to the belief in God. If God commands us to do right, it is felt, He must have given us some way to know what is right. The inner voice of conscience may be just such a God-given guide; therefore it is such a guide; therefore it is infallible. A natural piece of a priori reasoning, on a par with the Christian Scientist's syllogism: God is good; a good God would not permit evil to exist; therefore there is no evil. Unfortunately a priori reasoning has to yield to actual experience. Since we see that conscience is not infallible and evil does exist, there must be some fallacy in the arguments.